The Signs Vindication

The signs vindication

"The semantics is concerned with anything that can be considered as a sign. Sign is anything that can be a substitute signifier of anything. In anything is not necessarily to exist or subsist upon the fact that the sign represents it. Thus semiotics is in principle the discipline studying everything which can be used to lie”
Umberto Eco.

Eco faces Saussure's theoryand explains that a sign not necessarily represents reality and this sign has historically been handled in the interests of the elites in certain societies, it is necessary that the role of the school and the role of the teacher intern in the search for vindication of the sign and speech through basic activities such as reading.
Despite many Socratic attempts to restore ethical and socialimportance of rhetoric, this has followed a persuasive intent that relegates the truth to political and economic interests in general in search of power. Power over whom? Over societies that they want to govern, and the best way by which they have done is byeliminatinghistorically significant elements of minorities and encouraging absolutism hegemonic symbols and signs (such as Colombia's nationalanthem that never mentions blacks, indigenous or minority communities), and it is established, taking it to be part of the "common sense” of a society.
We talked about the loss of motivation of the sign, this no longer represents an object or a reference that can verify, it is the transmittance of a cultural content, "signs allowed interpretations, sometimes are wrong and are always linked to time.They are likethe voices of time” (Kerenyi). Then the signs as language are in constant change, the signifier can be same but the meaning changes depending on the context the users of the sign live, it is conventionality, and societies ascribe a sense of truth to their own creations, thinking in symbols and signs that do not really exist, immersing in the "referential fallacy". (Calle 2007)
Todayglobalization is the new body that changes the meaning systems of nations, the role of media increased, and political framework entirely changed the message of patriotism by neoliberal framework in which firms compete to create a relationship between object and subject through desire and the illusion of necessity.This change involved a new lifestyle: consumer culture, the consumer of advertisement,object, lies, consumers of signs, and the sign is no longer produced, plays the message is the same media.
In Colombia the product of the referential fallacy and the shocking globalizationis reflected in TV, from what it symbolizes for us (having this object as progress at home), to its content. Our children have been tied to the leg of the television (Galeano) consumed daily around 4 hours ofmessages encouraging them to a life of consumption and mental mediocrity. What can we expect from children raised with Aurelio Cheveroni, Sábados felices and “German es el man”? What to expect from a country with rates of 1'672 .000 people illiterate? Or what expectations we have of the second country with the highest rates of inequality?
The use of language is now exclusive to the power entitiesto govern and appropriate symbolism (the subject of the Nazis knew that too) to consolidate power, control and domination. While in the slums the language use was relegated to the basics, people do not consider the sounds that are emitted; the communicative act is done without much effort. The languagespeaks of those who pronounce it, is said that after the work of Cervantes, Quixote, joinedhundreds of lexemes into Spanish, as part of a literacy-writer culture. Using the syntax, semantics and lexicon we can deduce the mindset of a society, what kind of teaching methods they use, what is his conception of the world, of the person etc.What can you infer from the speech inColombia when new lexemes are given through marketing metonymies (a toothpaste we say Colgate or Kolinos) or by drug...